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above-mentioned two nayas and argued that the transcendental perspective is superior to the empirical one is assessing the essence of Jaina philosophy. However Svopañjna Bhāșya of Tattvārtha does not specifically distinguish between transcendental and empirical viewpoint as did Kundakunda. Dr. Nathamaljī Tatia has pointed out that the seven standpoints are endorsed in the ancient șațkhaņdāgama and Kaņāyapāhuda.18 “Why Kundakunda prefers two fold viewpoints and avoids seven viewpoints?' is a valid subject for further research.
It is noteworthy that in the present context of Pañcāstikāya, Kundakunda mentions vyavahāra and niscaya only once and that too in the concluding verse while describing mokşamārga. 10. The style of raising doubts and answering:
This peculiar style is evidently seen in Vīrasena's commentary on Șațkhņdāgama. We can locate the seeds of the peculiar style in some of the verses of Pañcāstikāya. For example, this style is best seen in verses 92 upto 95. Kundakunda uses the word like 'stle Efe' or 'FET-CET' in his reasoning. But the whole reasoning is based on the religious doctrines of Jaina scriptures and not on the inference based on pratyakṣa pramāņa as Naiyāyīkas do. He says, “If space, in addition to accommodating other thing, conditions their motion and rest, then why do these siddhas, whose tendency to go upwards come to stay at the summit of the world? If space be the condition of motion and rest of life and matter, then there would happen the disappearance of Aloka and the destruction and dissipation of Loka or world.' At the end of the argument Kundakunda says, 'So was the nature of the cosmos revealed by the great Jinas.'
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